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Whenever one intends to treat a disease with acupuncture, one must understand the timing of heaven and earth. One should have a clear understanding in mind of the Qi of the sun, moon, stars, and the Eight Regularities (Bazheng), so as to harmonize blood and Qi and treat all diseases; this is truly divine and enlightened.

The Yellow Emperor asked: "In the practice of using needles, there must be laws and principles. What are these laws and principles?" (Fu refers to practice; Fa refers to taking images from nature; Ze refers to standards.) Qibo replied: "One should model oneself after Heaven and follow the patterns of Earth, integrating with the Light of Heaven." (This means integrating with the movements of the sun, moon, and stars. Note: Heaven and Earth are the root of Yin and Yang Qi. Heaven is light and pure and floats upward; Earth is heavy and turbid and settles downward. Humans exist within the intersection of Qi, inheriting Qi from Heaven and Earth. This Qi has distinctions of clarity and turbidity, and its reception involves differences of Yin and Yang. Those who use needles should know that Clear Yang originates from Heaven, while Turbid Yin stems from Earth. Heaven has variations of warmth and cold; the Sun has alternations of brightness and darkness. One must also integrate with the Light of Heaven. These are the laws and standards by which diseases can be treated. Integrating with the Light of Heaven is described below.) The Emperor said: "I wish to hear this in detail."

Qibo said: "Generally, the method of acupuncture requires observing the Qi of the sun, moon, stars, four seasons, and Eight Regularities. Only when the Qi is stable should one puncture." (Observing the sun and moon refers to observing the temperature changes of the day and the waxing and waning of the moon. Stars refer to knowing in advance the distribution of the Twenty-Eight Lunar Mansions, corresponding to the water clock measurements. Briefly speaking, if one places the sun upon a specific mansion, one can determine whether the human Qi is in the Taiyang channel. As the sun moves through one mansion, the human Qi shifts between the Three Yang channels and the Yin divisions. In detail, from Fang to Bi comprises fourteen mansions, taking fifty marks of water flow, representing half a day's journey. From Mao to Xin comprises fourteen mansions, taking fifty marks of water flow, representing a full day's journey. Therefore, Fang to Bi belongs to Yang, and Mao to Xin belongs to Yin. Yang governs the day, and Yin governs the night. As the sun moves through one mansion, three marks and four-tenths of a mark of water flow elapse. The *Ling Shu* states: 'At the first mark of water flow, Qi is in Taiyang; at the second mark, Qi is in Shaoyang; at the third mark, Qi is in Yangming; at the fourth mark, Qi is in the Yin divisions.' As water flows continuously, Qi moves similarly. It also states: 'As the sun moves through one mansion, Qi circulates the body one and eight-tenths times; as it moves through two mansions, Qi circulates three and six-tenths times; as it moves through three mansions, Qi circulates five and four-tenths times; as it moves through four mansions, Qi circulates seven and two-tenths times; as it moves through five mansions, Qi circulates nine times.' However, as the sun completes twenty-eight mansions, Qi also circulates the body fifty and four-tenths times. Thus, one must observe the sun, moon, and stars. The Qi of the Four Seasons and Eight Regularities refers to the correct Qi of the four seasons and the winds of the Eight Festivals, which come to pay homage to Taiyi. One must carefully observe where the Qi resides and puncture accordingly. 'Puncturing only when Qi is stable' means that when the wind Qi of the Eight Festivals is calm and settled, one may puncture the meridians to regulate deficiency and excess. Hence, almanac taboos state: 'Do not puncture or moxibustate five days before and after each of the Eight Festivals, for misfortune.' This is because the Qi is not yet stable, so moxibustation and puncture are contraindicated.) Therefore, when the weather is warm and the sun is bright, human blood flows smoothly and Wei Qi (Defensive Qi) floats on the surface; thus, blood is easily drained, and Qi moves readily. When the weather is cold and the sun is obscured, human blood becomes stagnant and viscous, and Wei Qi sinks. (Qi [se] implies stagnation like objects suspended in water. Note: Qi [se] is synonymous with Se [astringency/stagnation].) When the moon is newly born, blood and Qi begin to refine, and Wei Qi begins to circulate. When the moon is full, blood and Qi are abundant, and muscles are firm. When the moon is empty (waning), muscles diminish, meridians become deficient, Wei Qi departs, and only the form remains. Therefore, one must adjust blood and Qi according to heavenly timing. (Note: Wei Qi is the fierce Qi derived from grain and water. It circulates the body once daily and nightly. Pathogenic factors invading humans rely on it for entry and exit. Thus, to eliminate pathogenic factors, one must act on days when Wei Qi floats, to dispel pathogens and regulate blood and Qi. This is Qibo's way of treating disease according to time, hence relying on Wei Qi as the standard. Guo is pronounced as Kuo.) Therefore, do not puncture when the weather is cold; puncture without hesitation when the weather is warm. Do not use draining methods when the moon is new; do not use tonifying methods when the moon is full. Do not treat when the moon is empty. This is called regulating according to proper timing. (Note: See the following text for meaning.) Following the order of Heaven, during times of abundance or deficiency, shift the position of sunlight to determine location, stand upright, and wait for the Qi to arrive. (Observe the migration of sunlight, determine the location of Qi, face south, stand upright, and wait for Qi to arrive for regulation. Note: Guang refers to sunlight. The Sun moves with time, and Qi arrives with the Sun. In spring and summer, the Sun travels the Southern Land; in autumn and winter, it turns to the Northern Land. Days are longer in spring and summer, shorter in autumn and winter. Wei refers to the location of Qi. Standing upright refers to calming the mind and observing intent as mentioned in previous chapters. It means that acupuncturists should adjust their determination of Qi's location based on the length of the day, maintaining solemnity and stillness while holding the needle. Then, the Qi of abundance and deficiency will follow the season, the disease will be cured, and blood and Qi will naturally harmonize.) Thus it is said: Draining when the moon is new causes Zang deficiency; Tonifying when the moon is full causes blood and Qi to overflow, leaving residual blood in collaterals, termed Double Excess. Treating when the moon is empty disrupts the meridians. Yin and Yang become confused, true Qi and pathogenic Qi are indistinguishable, pathogens sink and remain stagnant, causing external deficiency and internal chaos, allowing excessive pathogens to arise. (Note: The previous section discussed regulating according to time; this section discusses reckless treatment contrary to time.)

The Emperor asked: "How should one observe the stars and Eight Regularities?" Qibo replied: "Stars are used to determine the movement of the sun and moon." (Zhi refers to system/measurement. By determining the stars, one can know the system of the sun and moon's movement. Briefly, the celestial sphere consists of twenty-eight mansions, each divided into thirty-six parts. Human Qi circulating the celestial sphere totals 1,080 parts. The body measures 16 zhang 2 chi, corresponding to the twenty-eight mansions and 100 marks of water flow, totaling 810 zhang of circulation, dividing day and night. Thus, in ten breaths, Qi moves 6 chi, and the Sun moves 2 fen; in 270 breaths, Qi moves 16 zhang 2 chi, completing one circuit of the body, water flows two marks, and the Sun moves 20 fen; in 540 breaths, Qi completes two circuits, water flows four marks, and the Sun moves 40 fen; in 2,700 breaths, Qi completes ten circuits, water flows twenty marks, and the Sun moves five mansions and 20 fen; in 13,500 breaths, Qi completes fifty circuits, water flows 100 marks, and the Sun moves twenty-eight mansions. In detail, adding one part and six-tenths of a part to every ten circuits exhausts the fractional remainder. Thus, stars determine the movement of the sun and moon. Note: The New Correction states: 'Regarding the celestial sphere's twenty-eight mansions up to the Sun moving twenty-eight mansions, this is originally from the Ling Shu, now included in the Jia Yi Jing.') The Eight Regularities are used to observe the timely arrival of Empty Pathogens (Xu Xie) from the Eight Winds." (Eight Regularities refer to the Correct Qi of the Eight Festivals. The Eight Winds are: Infant Wind from the East, Great Weak Wind from the South, Rigid Wind from the West, Great Rigid Wind from the North, Ominous Wind from the Northeast, Weak Wind from the Southeast, Plotting Wind from the Southwest, and Breaking Wind from the Northwest. Empty Pathogens refer to pathogens that cause disease by exploiting human deficiency. Timely arrival means responding to Taiyi's shift, where winds come to the Central Palace before and after the Eight Festivals.) The Four Seasons are used to distinguish the locations of Spring, Autumn, Winter, and Summer Qi, allowing for seasonal regulation and avoidance of Empty Pathogens from the Eight Regularities." (The location of Four Season Qi refers to: Spring Qi in the meridians, Summer Qi in the collateral vessels, Autumn Qi in the skin, Winter Qi in the bone marrow. However, touching or offending Empty Pathogens damages True Qi. Avoiding them prevents illness. The *Ling Shu* states: 'Sages avoid pathogens as they avoid arrows and stones,' because they can damage True Qi.) When a deficient body encounters deficient Heaven (Empty Pathogens), the two deficiencies interact, the Qi penetrates to the bone, and entering inward damages the Five Zang Organs. (Note: Deficiency of Yuan Qi is bodily deficiency. Rogue Empty Wind is heavenly deficiency. Only when the body is deficient can heavenly deficiency exploit it. Thus, pathogenic Qi enters inward to the bone, damaging the Five Zang Organs.) A skilled physician who observes and rescues promptly cannot be harmed. Thus it is said: Heavenly Taboos must not be unknown. (Note: If a physician can observe the disease's location and rescue it, they will not violate Heavenly Taboos, and human life can be preserved.)

The Emperor said: "Excellent! I have heard of modeling after the stars, but I wish to hear about modeling after the ancients." Qibo replied: "Modeling after the ancients requires first knowing the *Zhen Jing* (Classic of Needling). Verifying with the present requires first knowing the cold and warmth of the day, the waxing and waning of the moon, to observe the floating and sinking of Qi, and regulate it in the body, observing immediate efficacy. (Since the climate is accurate, efficacy is immediate.) Observing the invisible refers to the fact that Form, Qi, Ying, and Wei do not manifest externally... Skilled physicians perceive them beforehand... Thus it is said: Observing in the invisible..."

The Emperor said: "I have heard of tonification and drainage but do not grasp their essence." Qibo replied: "Draining must use 'Fang' (Square/Upright). Fang means Qi is just peaking, the Moon is just full, the Day is just warm, the Body is just settled, and the needle is inserted during inhalation. Then, wait for inhalation again to rotate the needle, and wait for exhalation to slowly withdraw the needle. Thus, draining must use Fang, allowing Qi to move." (Note: There appears to be missing text after 'must use Fang'.) Tonification must use 'Yuan' (Round/Circular). Yuan means movement; movement means shifting. (Note: Moving without haste is called shifting. Subtle and gradual transformation, with circular and harmonious needle techniques, constitutes tonification.) Puncture must hit the Ying (Nutrient) point, and withdraw the needle during inhalation. (Penetrating to the blood level is hitting the Ying point.) Thus, Yuan and Fang do not refer to the shape of the needle. (...Note: While needle shapes can be imaged, the profound application of Yuan and Fang is infinite. This needle is, yet is not, an ordinary needle; how divine!) Blood and Qi are the Spirit (Shen) of humans and must be carefully nourished. (Note: Loss of Shen leads to ineffective Blood and Qi; without Blood and Qi, Shen has no basis. Thus, Blood and Qi are regarded as the human Spirit, and their nourishment must be cautious.)

The Emperor said: "Your discourse is wonderful! Integrating human form with responses to Yin-Yang, Four Seasons, and Deficiency-Excess, and the period of the invisible—if not you, Master, who could comprehend this? Yet you often mention Form and Shen. What is Form? What is Shen? I wish to hear this in detail." Qibo replied: "Let me speak of Form. Form regarding Form, though eyes may be dim, ask about the disease, (Note: *Jia Yi Jing* reads 'palpate the pain', which is also valid), seek it in the meridians, and it becomes clear before you... Thus it is called Form." (Note: Form is based on visible phenomena. Though eyes are dim, questioning reveals suffering. Seeking in meridians and palpating pulse reveals the root and branch of the disease clearly. Thus, moving from the visible to the invisible is called 'Form regarding Form'.) The Emperor asked: "What is Shen?" Qibo replied: "Let me speak of Shen. Shen regarding Shen, ears do not hear, but eyes are bright, heart opens, and will precedes; suddenly realizing alone, unable to speak, seeing what others miss, appearing dim yet distinctly clear, like wind blowing clouds away. Thus it is called Shen." (...Note: Shen aligns with the invisible. Hearing is not by ear, seeing is not by eye. Like clouds rolling with wind and sun illuminating the sky, like Yi Huan starting with divine insight or Bian Que seeing through walls—is this not Shen?)